9 1. 2. 3. 4. 5. 6. 7. 8. Christiaankondre Kaliña Langamankondre Kaliña Marijkedorp (or Wan Shi Lokono Sha) Pierrekondre Kaliña Alfonsdorp Lokono Bigiston Kaliña Erowarte Kaliña Tapuku Kaliña The Kaliña and Lokono have a special relationship, both materially and spiritually, with their land, territory and natural resources. In material terms, they have a profound knowledge of the local flora and fauna and their potential uses, and maintain a sustainable relationship of consumption, including self-imposed limits to help protect the environment and its resources.13 The Kaliña and Lokono indigenous peoples derive the majority of their subsistence needs from their territory. Their subsistence activities are mainly hunting, fishing (in rivers and in the sea), swidden agriculture (also known as “slash-and-burn”), and gathering forest products.14 They also obtain forest fruits and materials for a variety of uses such as building materials, medicines, utensils, timber for fuel, among others.15 Under Kaliña and Lokono culture, it is of prime importance to preserve the balance between human beings and nature, and upsetting this balance can have very negative consequences, such as disease, accidents and misfortune.16 In a very real sense, the Kaliña’s and Lokono’s notion of their own freedom as peoples depends on their ability to continue their traditional uses of their lands, territories and natural resources.17 36. 37. The Kaliña and Lokono peoples also have a spiritual relationship with their land and territories, where natural elements such as trees, stones, creeks and rivers have sprits that protect them and ensure the balance in nature is preserved.18 If something bad happens in a village, such as an accident or a disease, it is not uncommon for that village to be abandoned for some time, until 13 Annex 8. Submission of the petitioners, December 22, 2010, Expert Report of Dr. Stuart Kirsch, November 25, 2010, 14 Annex 6. Petition, para. 47. p. 17. 15 Annex 6. Petition, para. 47. See also Annex 8. Submission of the petitioners, December 22, 2010, Expert Report of Dr. Stuart Kirsch, November 25, 2010, p. 17 (quoting Kaliña or Lokono individuals as stating that “[t]he forest, the creek, and the river is where we get our food; it is our pharmacy. We don’t have to pay for it; we get everything we need from it.’ ‘Our knowledge of the forest is great; we know which plant is poisonous and which is not, and when a child is injured or sick, we take a leaf for a wound, or sap for an illness.’”). 16 See Annex 5. Submission of the petitioners, May 28, 2008, Annex E, “Traditional use and management of the Lower Marowijne area by the Kaliña and Lokono: A Surinamese case study in the context of article 10(c) of the Convention on Biological Diversity”, February 17, 2006, p. 93. For both Kaliña and Lokono, certain tree species, such as kapok tree and fig or forest cotton trees may never be cut down. Id., p. 98. 17 Annex 8. Submission of the petitioners, December 22, 2010, Expert Report of Dr. Stuart Kirsch, November 25, 2010, p. 24. 18 Annex 5. Submission of the petitioners, May 28, 2008, Annex E, “Traditional use and management of the Lower Marowijne area by the Kaliña and Lokono: A Surinamese case study in the context of article 10(c) of the Convention on Biological Diversity”, February 17, 2006, p. 93.